A59693:538
Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II.…
Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth Commandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the moral law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...
London: printed by T.R. and E.M. for John Rothwell, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thesis 191.
The light of nature in the Gentiles, especially in matters of the first Table, was very imperfect, dim, and corrupt; Hence it is that we cannot expect to •inde any perfect light of nature in matters of the Sabbath; some glimmerings and dark practices herein are sufficient to prove that this Law is natural, although the exact proportion of time for rest should not or could not by any reasoning of corrupt nature be perfectly found out; their observation of holy days and festivals did argue some imperfect light of nature left, concerning the Sabbath, which once nature had more perfectly, as old walls and rubbish do argue old and great buildings in former times; but suppose they could not find out exactly ⟨p. 171⟩the seventh part of time, and so dedicate it to God for his Sabbath; yet the want of such light argues only the want of perfection of the light of nature, which we should not expect to find in the present light of nature in matters of the first Table, and in this of the Sabbath; and therefore tis no argument to prove the Sabbath not to be of the Law of nature, because the perfect knowledge of the exact time thereof is not left in corrupt nature now.
The light of nature in the Gentiles, especially in matters of the first Table, was very imperfect, dim, and corrupt; Hence it is that we cannot expect to •inde any perfect light of nature in matters of the Sabbath; some glimmerings and dark practices herein are sufficient to prove that this Law is naturall, although the exact proportion of time for rest should not or could not by any reasoning of corrupt nature be perfectly found out; their observation of holy daies and festivals did argue some imperfect light of nature left, concerning the Sabbath, which once nature had more perfectly, as old walls and rubbish doe argue old and great buildings in former times; but suppose they could not finde out exactly